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really like.
The new teaching is first contrasted with the standards which
have been already accepted, those of the Mosaic Law and of
the Pharisaic morality.
Only when it is seen beside these principles can its real
value and purpose be appreciated.
The passage falls into three sections:
(a) general introduction, intimating the place of the new Law
in relation to the old,
(b) contrast with the old Law,
(c) contrast with accepted ideals.
A superficial student of the teaching of jesus might assume
that he had come to destroy the Law.
For instance, in his teaching on the Sabbath, he seems
definitely to abrogate one of the Ten Commandments.
In any case the Law could never be the same thing to his
followers that it had been to his predecessors.
But it does not follow that his purpose was actual
destruction, though it is clear that he consciously
inaugurated a new regime which should largely supersede it,
and bring its dominance to an end.
There are two ways of doing this.
One is to say, It was all wrong, and must be completely
abolished ;
the other is to say, It was right as far as it went, and for
its immediate purpose, but it was imperfect and temporary.
This is the attitude of jesus.
He did not come to destroy, but to fulfil, to make complete,
to perfect, to emend, to give the temporary thing, with its
numerous occasional details, an etemal validity.
The Law had been an interim expedient, the best that could be
devised imtil the fullness of time, for the securing of
certain ends.
But under the regime of jesus these ends can be still better
secured, and the Law, though superseded as the final
authority, will be fulfilled, completed, absorbed into a
higher rule of life.
Agora torna-se necessrio saber como o sal e a luz so de
verdade.
O novo ensino primeiro contrastado com as normas que tenham
j sido aceites, aqueles da lei mosaica e da moralidade
farisaica.